Mental Cure by Warren Felt Evans


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Mental Cure by Warren Felt Evans

  1. 1. THE MENTAL CURE by Warren Felt Evans   
  2. 2. 2 WARREN FELT EVANS THE MENTAL CURE TABLE OF CONTENTS Preface ................................................................................................................................................................... p. 3 Chapter 1. The Relation of the Human Mind to God ............................................................................................ p. 5 Chapter 2. The Mind Immaterial, but Substantial ................................................................................................ p. 9 Chapter 3. On the Form of the Mind ..................................................................................................................... p. 12 Chapter 4. The Division of the Mind into two Departments ................................................................................ p. 15 Chapter 5. The Relation of the Intellect to the Love ............................................................................................. p. 18 Chapter 6. The Doctrine of Degrees ...................................................................................................................... p. 20 Chapter 7. The Spiritual Body — Its Nature and Use ............................................................................................ p. 24 Chapter 8. On the Emanations of Mind, or Spiritual Spheres ............................................................................. p. 29 Chapter 9. Of the Doctrine of Influx, and the Relation of Man to the Spiritual World ....................................... p. 33 Chapter 10. The Relation of Soul and Body, and of the Material to the Spiritual Realm..................................... p. 38 Chapter 11. Correspondence of the Brain and the Mind........................................................................................ p. 44 Chapter 12. The Heart and the Lungs, and their Relation to the Love and the Intellect ..................................... p. 49 Chapter 13. Correspondence of the Stomach and the Mind ..................................................................................p. 54 Chapter 14. The Reflex Influence of the Stomach upon the Mind ........................................................................ p. 59 Chapter 15. Excretions of the Body and the Mind, and their Relation ................................................................. p. 65 Chapter 16. The Skin: Its Connection with the Internal organs, and Correspondence with the Mind ............... p. 73 Chapter 17. The Senses: Their Correspondence and Independent or Spiritual Action ....................................... p. 80 Chapter 18. The Mystery of Life Explained ........................................................................................................... p. 89 Chapter 19. Mental Metamorphosis; or How to Induce Upon Ourselves any Desirable Mental State ............... p. 99 Chapter 20. The Communication of Life and of the Sanative Mental Influence .................................................. p. 106 Chapter 21. The Mind not Limited by Space in the Transmission of Psychological and Sanative Influences ..... p. 116 Chapter 22. Appetites, Intuitions and Impressions, and their Use ...................................................................... p. 124 Chapter 23. The Sanative Power of Words ........................................................................................................... p. 132 Chapter 24. The Relation of Mental Force to Physical Strength and how to Cure General Debility ................... p. 138 Chapter 25. Sleep as a Mental State, its Hygienic Value, and How to Induce it .................................................. p. 145 Chapter 26. The Will-Cure, Active and Passive .................................................................................................... p. 150 Chapter 27. The Influence of the Spiritual World upon Mental Health and Disease .......................................... p. 155
  3. 3. 3 WARREN FELT EVANS THE MENTAL CURE PREFACE — The design of the following treatise is to explain the nature and laws of the inner life of man, and to contribute some light on the subject of Mental Hygiene, which is beginning to assume importance in the treatment of disease, and to attract the attention of physiologists. We have aimed to illustrate the correspondence of the soul and body, their mu- tual action and reaction, and to demonstrate the causal relation of disordered mental states to diseased phyiological action, and the importance and mode of regulating the intellectual and affectional nature of the invalid under any system of medical treatment. We have also endeavored to demonstrate the value, as remedial agencies, of those subtle forces, both material and spiritual, which the improved science of the age is beginning to recognize, and to explain the laws of our interior being which render the so-called magnetic treatment so efficient in the cure of diseased conditions of the organism, and which bids fair to supplant the current and longer established therapeutic systems. We have pointed out the laws that govern the action of mind upon mind, and the transmission of vital force from one person to another, and the potent influence of our inward states in the generation of pathological conditions of the body, and in its restoration to health. While it does not profess to be a work on mental philosophy, some discussion of the nature and laws of the mind seemed to be necessary to a proper understanding of the general subject of the volume. We have endeavored to prove the essential spirituality of human nature, to elucidate its hidden, undeveloped powers, and its vital and sympathetic relations to an ever-present world of spirits interfused within this outside circumference of being. This latter idea is beginning to be looked upon as something more then a tradi- tionary theory, on item in a creed, by a large and rapidly increasing number of intelligent persons in all countries of the world, and is a demonstrated fact that is taking its proper place in the positive science of the day. It is to be hoped the vol- ume may prove acceptable and useful to all who feel an interest in the imperfectly explored region of human knowledge into which it attempts to penetrate with the light of philosophy.
  4. 4. 4 WARREN FELT EVANS THE MENTAL CURE It was far from our design to present to the public an exhaustive treatise on the subjects discussed, but to give, with as much brevity as was consistent with per- spicuity, fruitful hints and suggestions, to stimulate thought and lead to further inquiries. The author had but little in works on mental and physiological science to guide him in his investigations, but was under the necessity of following the light of his own researches, experiments, and intuitions. He claims no infallibility for his opinions and conclusions, but submits them to the candid judgment of all men who love truth for its own sake. (W.F.E. Claremont N.H. Feb 22nd, 1869.)
  5. 5. 5 WARREN FELT EVANS THE MENTAL CURE Chapter 1 THE RELATION OF THE HUMAN MIND TO GOD — All true philosophy begins and ends in God, the fountain of all life, and love and truth. A correct knowledge of the soul involves of necessity a true conception of the Divine Being. To sunder the human mind from Him, and then study its phe- nomena, is to discern only effects without rising to the higher and more satisfying knowledge of things in their prime causes. The latter alone constitutes true sci- ence and real philosophy. God is the First and the Last, the Alpha and Omega, the Beginning and Ending of all finite things. In Him is life. He alone has life in Himself unoriginated and self-derived. All else lives from Him and in Him. Everything, from the insect to the angel exists by virtue of a life proceeding from Him. We live because He lives, our life being the stream of which He is the fountain, or it is a ray of which He is the central sun. This central life is everywhere and in all. It is diffused through all space and all worlds. It is the inmost essence of all created things. But God’s life is love. All that we can think of Him is included in the words Love and Wisdom. This bounds and terminates our conception of Deity. All other attributes, properties, qualities and powers of the Divine Mind must be referred to one or the other of these, and are only modifications or manifestations of these universal principles. His love is the esse of His being, as schoolmen would have called it, or that which lives in and by itself. His Wisdom is the existere thence derived, the term being used in philosophy to denote manifested or derived being. The divine intellect goes forth from the divine love., as light from fire. This conception of God is a first principle in philosophy, of which we must never lose sight. It is a fundemental verity , without which we can neither know our- selves nor Him. It is a self-evident truth, that nothing finite can exist from itself, but from something prior to itself, and this from something primal, which brings us as far as our limited powers of thought can carry us — to the causa causarum, the great first cause, whom we call God. But this divine being is One. This grand truth was long ago announced in the deserts of Arabia, by the Jewish legislator, and proclaimed anew by Jesus of Naza- reth. “Hear, O Israel: the Lord our God is one Lord.” (Deut. vi.4; Mark xii.29.) Three self-existent individualities cannot be conceived. Such a propo-sition, as Herbert Spencer would say, is unthinkable. Two of them must derive their exist-
  6. 6. 6 WARREN FELT EVANS THE MENTAL CURE ence from the first, and that which has not being in itself is not God. It does not answer our conception of Deity. Man is a finite image of God, or in other words, he is a created form recipient of the one only life. He is manifestation and in a mitigated sense, an incarnation of the Divinity. This constitutes the true dignity of humanity. The inmost essence of every human soul is divine, using the word to express that which goes forth from God. Deeply hidden beneath all our external and sensuous coverings, and all our moral and intellectual disorders, is the inextinguishable divine spark, sometimes concealed, like a gem in the ocean abyss. God was in Christ. In him God was manifested in the flesh, as never before in the hitory of the race. The Father was in him and he was in the Father. This vivid consciousness of the indwelling divine principle, was the marked characteristic of the man Jesus. In him God became man, and the humanity divine, He seemed to himuelf and has so seemed to others, as the God-Man and the Man-God. In his personality there was a humanization of the Divine, and deification of the human. But the Deity was thus manifested in Jesus, in order that through him he might be incarnated In all humanity, so that every man might walk forth con- sciously to himself as a son of God and say, “I and my Father are one.” Then every human nature will be viewed as affiliated with Divinity. Then will be realized the full import of the words of Jesus: “He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God.” ( John i. 11, 12.) Then will be fulfilled the dream of the Oriental philoso- phy, which has haunted the Eastern mind from the remotest ages. “The idea of God’s becoming man,” says Dr. Turnbull, and man becoming aod, is the mystic circle in which all their thoughts revolve. Nothing is more familiar to their minds than the possibility of divine incarnations, and the consequent possi- bility of human transformations. Somehow, God and man, the infinite and finite, must become one.” To evolve and to bring forth to freedom this hidden divine element in human na- ture is the true aim of all philosophy, and should be of thcology. This will add no new property to the soul, but only bring out to our consciousness what lies con- cealed within. The antagonism between the inmost divine essence in man, and the selfhood, or the blinded and disorderly activity of the mind, either acquired or hereditary, is the secret spring of all our mentsl and physical unhappiness. When the inner divine life pervades, appropriates, and controls, the more exter- nal degrees of our nature, man then returns to God, as did the humanity of Jesus.
  7. 7. 7 WARREN FELT EVANS THE MENTAL CURE This is the hour of our glorification. This is the end of our creation, the appointed destiny of every created soul. After the lapse of ages of darkness, the son of Mary appeared in Palestine as the type and model of a new and higher development of humanity. What human na- ture was in him. it is the design of the infinite Love it should be in all, if not fully, at least in a degree. God is all and in all, but all things are not God. All things, singular and together, are finite or limited, and the finite cannot be the infinite, for this, to our intuitive and rational thought, is contradictory and impossible. But is God personal, or an indefinitely diffused principle? In a certain sense, He is both, one and the other. He is love and wisdom. These are the essential properties of personality. They are essentially human. An impersonal affection or intelligence is an impossible conception. He is an in- finite Man, and we are men by virtue of our derivation and conception from Him. But his divine life goes forth everywhere. The sphere of His love and wisdom ex- tends beyond the bounds of creation. The universe of mind and matter is but its ultimation or visible manifestation. The Divine being is in all things, the least and the greatest, but in the human soul in the highest degree. Here we may seek and find him, as Madam Guyon and the mystics of all ages have averred. She declares the source of the disquietude, the unrest of religious people to be, that they seek Him where He is not to be found. “Accustom yourself to seek God in your heart, and you will find him,” was her advice to the Franciscan monk, who complained that he could not attain a satisfactory consciousness of God. This pregnant utterance was only a ray of the inner light and life. May it come to every man who reads it, with the force of a new revelation. We can study human nature under two aspects or points of view: 1) As it was designed to be, and such as it is when it exists and acts according to the divine order of its creation. and stands forth an image and likeness of the Divinity. Such a study, alas, could only create an ideal model, like Plato’s perfect man. Or we should be obliged to confine our investigations to the character and state of Jesus of Nazareth, of whom men, in all ages, have said in adoring wonder, “Behold the man.” 2) We may view it as we unfortunately find it generally, in a state of moral, intel- lectual, and physical disorder. This is one of the most prominent facts of con- sciousness. The geologist, as he surveys the wreck of former generations of ani- mals, studies them as they are, in order to find what they were. By the science of
  8. 8. 8 WARREN FELT EVANS THE MENTAL CURE Comparative Anatomy, and under the light of his intuitions, he is able to restore the imperfect and decayed animal frame-work, and show us what it was when it moved, a thing of life, in an age on the globe long since passed, and which presents only broken relics of its living inhabitants. It belongs to a true mental philosophy to discover the source of our unhappiness, and to point out the way in which we may rise from our inharmony of mind and body to that divine and celestial order, into which the Divine Love longs to intro- duce us. All medical science that does not penetrate with its light to the root of our physi- cal maladies and sufferings, but applies its remedies only to visible effects, and to the removal of temporary symptoms, is superficial and unphilosophical, and “heals the hurt of the daughter of my people but slightly.” True science is a knowledge of things in their causes, and an intelligent system of medication aims to remove the source of our suffering. This done, the effect ceases of its own accord. This will be the honest aim of this necessarily imperfect treatise on Mental Hygiene. “Philosophy is a futile, frivolous pursuit, unworthy of greater respect than a game of chess, unless it subserve some grand practical aim — unless its issue be in some enlarged conception of man’s life and destiny.” As our prescriptions will be more of a spiritual character, than is common in medical science, it will be needful to enter into some discussion of the general nature of our inner being, whose varying states are the body’s health or malady.
  9. 9. 9 WARREN FELT EVANS THE MENTAL CURE Chapter 2 THE MIND IMMATERIAL, BUT SUBSTANTIAL — There are two distinct substances in the universe. One we call mind or spirit, the other matter. It is difficult for some to conceive of a substance without attaching to it some material properties, for, to most persons, in consequence of the senses having a controlling influence over their conceptions, that which is not mate- rial is as nothing. Their thoughts seldom rise above the range of the external or sensuous degree of the mind’s action. All spiritual realities are in their thoughts materialized. The common idea of spirit is that of refined, etherialized matter, — a matter so subtle as to be impondcrable, and almost without reality. But we must learn to think of spirit and matter as discrete or distinct substances, that is, as real being, but having no properties in common. When we assert that mind is immaterial, we do not weaken the conception of the reality of its being, but we simply mean that its essence is invested with proper- ties entirely unlike those by which matter is manifested to our senses. Yet it is the most vitally real thing in the universe. Matter is known to us by a certain combi- nation of properties, cognizable to our senses; mind by other distinct properties or powers, known only to our consciousness or inner perceptions. Yet our knowl- edge of the latter is as certain as that of the other. Persons are apt to think of matter as something solid and tangible to the senses, but of spiritual substance as an etherialized, volatile essence, destitute of these qualities and consequently of reality. But what we call solidity is only force. It is simply resistance, and is more a sensation in us than a property of matter. Taking this view of it, spirit may be as solid a reality as anything in nature. Anything that causes in us the proper sensation of resistance is as solid to us as gold, or platinum. For all that we know, or can know of hardness, firmness, compactness, impenetrability, or gravity, is a force occasioning in us a particular sensation. The world of spirit is as real in itself, and to the sensations of its inhab- itants, as this outside range of created things. All that we know of matter is force, as all its properties are only modifications of force. Its inmost essence may be spiritual, and what we call matter may be only the outward clothing, or ultimation, or external manifestation of some spiritual
  10. 10. 10 WARREN FELT EVANS THE MENTAL CURE reality. The properties of matter are reduced to the single idea of force. Mind is a higher and diviner force, approaching many degrees nearer the Central Life. All force, in its origin, as well as all causation, is spiritual. Mind is a manifestation of force entirely distinct from that we call matter. Between color and thought, there is a broad distinction. They are not identical. One belongs to matter, the other to mind. One is a material, the other a spiritual property or force. We have seen that God is the Central Life, the first and only life. All life in the uni- verse is a derivation from Him, and a manifestation or modification of this pri- mal vital force. But His life is love. Hence His love is the first and only substance, whence all other substances emanate. Everything, from the atom to the world, from the animalcule to the angel, has the root of its being in Him. He is Love and Wisdom, two divine forces, like positive and negative. But love and wisdom, or affection and intellect, are the essential properties of personality. The divine love is not a mere idea, or an emotion, but a substance from which, by creative influx, has gone forth all other being. If we can accustom ourselves to think of Love and Wisdom in God, and will and understanding in man, as substance, an important point will be gained. But we must carefully subtract from our conception of that substance all the properties or forces of matter, such as divisibility, impenetrability; and weight. The essential conditions of all material existence are time and space. All matter exists in time and fills space. Mind or spirit is not in time, and is not limited by space. To raise the thoughts above time and space is to think spiritually. Until we can do this, all our ideas of God, of the human soul, and of spiritual and heavenly things, will be material, earthly, and sensual. Whether the soul of man be destined to endless existence, is a question that is not affected by its materiality or immateriality. The ancient philosophers, as Plato, and after him, Cicero, endeavored to maintain the doctrine, that mind in its own nature was indissoluble and indestructible. But this is not true of any finite thing in the universe. Nothing has life in itself, but all live from God. He alone has im- mortality or life in Himself eternally springing from the depth of His own being. Immortality depends upon the will of God. The immutability of that will is the ground of its certainty. It is true now and always will be so, that because He lives, we live also. We live by virtue of our being finite receptacles of the one and only Life. But why is not animal life, which must be referred to the same primal source, also immortal? We do not hesitate to affirm, that no life will ever be annihilated. It is the conclusion of the improved science of the day, that all force is perpetual and
  11. 11. 11 WARREN FELT EVANS THE MENTAL CURE indestructible. What we call life is a force, a vital force. The quantum of life in the universe will never be diminished, but the forms receptive of it may change. Man is the recipient of the divine life in the highest degree. The human soul exists in three degrees, whereas animals possess only the lower or external degree. The life of animals is indestructible, but their individuality is not equally stable. The latter may cease, while the former goes forth to animate other forms. The vital force is persistent, but the external shell that contains it, is evanescent. There is no real death anywhere. The boundless universe is life. But man retains his indi- vidual and personal existence. His inner life is not only a persistent and imperish- able force, springing perpetually from out the depths of the divine existence, but his affcctionsl and intellectual nature ultimate themselves in an outward form that constitutes his everlasting identity or individuality. If it be true, that all men live from the one and only Life, and that the father does not create new life in his offspring (for he has no life in himself), but that life is imparted to the receptive germ in the womb from the Lord alone, then, as Des Guys has truly shown, all men are brethren, children of a common Father. It matters not whether there was only one created pair, from whom the race has sprung, or a thousand, the brotherhood of men, and the fatherhood of God are established on an unshaken basis. And moreover, all men, of every clime and color, are sons of God and incarna- tions of the Divinity. All conception is an operation of the central living Force, whether in the womb of Mary or any of the millions of the daughters of Eve. In all men the Divinity becomes finitely human. The consciousness of this grand ver- ity would be a living moral force to elevate the debased populations of the globe. Self-respect is one of the safeguards of virtue. To think meanly of human nature has a depressing moral influence. To entertain noble thoughts of the real dignity of man, ourselves and others, becomes an interior conatus or endeavor to act worthily of our divine origin, and “to do the works of God.”
  12. 12. 12 WARREN FELT EVANS THE MENTAL CURE Chapter 3 ON THE FORM OF THE MIND — It has been one of the vagaries and fantasies of the philosophy of Mind, that it has sometimes taught that our interior being which we call the soul or spirit, was without form. The mind has been taken to be a formless, unsubstantial some- thing of which no definite idea could be conceived. It has been reduced in the conceptions of certain metaphysicians to something like a mathematical point, which is defined to be position without magnitude. Such a thing, if it be not ab- solutely nothing, is next to non-entity. It is at least on the dividing line between entity and nihility. Wa have seen that mind is a real and positive substance. That which is not sub- stance is nothing. For in order to be a something or a somewhat, it must be a substance or essence. And it is self-evident that a substance cannot exist without a form, nor can a form be conceived without substance. By the constitution of our minds, and the necessary laws of thought, we are compelled to connect the ideas of substance and form. By form we mean the external manifestation of a substance, or it is the boundary of an essence. It does not belong merely to mat- ter. Material things have shape, but perfect form does not exist in the realm of matter. The geometrical figure we cell a circle is not found except in the world of mind. There is not a straight line, nor a perfect square, nor a cone, nor a cube, in the material universe. These exist only in the world of spirit. We may find in nature rude approaches to these mathematical forms, but under a powerful combination of lenses they are found not to answer the definition of those geometrical figures. They are purely mental creations, and can never be realized in the outer world. The shape of the body is a resemblance, or an external manifestation of the spir- itual form, the inner man. Matter has no dcfinite form or shape of its own. The shape it assumes is always an effect, the result of the action of some spiritual cause. In the case of the body, its form is an effect of which the soul is the cause. That the soul or mind of man is in the human form, we might prove from several considerations. The divine Being is an infinite Man. This is an intuitive truth, for it is the idea that all men instinctively form of Him. Love and Wisdom are the necessary elements of personality. But a formless personality is impossible to thought. As our bodies receive their shape from the indwelling soul, so this
  13. 13. 13 WARREN FELT EVANS THE MENTAL CURE receives its form from the Divinity within. Because God is the Divine Man, and all things have gone forth from him, they exhibit a conatus to assume the human shape. The higher they rise in the scale of life the more manifest this tendency becomes. We might show that angels are in the human form, and that they are only the spir- its of men, who have graduated to the inner world, and passed into the heavens. This is the unmistakable teaching of the Scriptures, and also commends itself to our intuitive reason. But we will not insist upon this. That the spirit, which may be properly called the interior man, as has been done by Plato and Paul (Rom. vii. 22; 2 Cor. iv. 16; Eph. iii. 16), is in the human form, is an intuitive truth, and a necessity of thought. Our minds are so constructed by the Creator, that we cannot think otherwise of our departed friends than as existing still in the human form on the plains of immortality. This enters necessarily into our conception of them. That such is the truth, is a perpetual revelation from God, as it is not supposable that He would so constitute our minds that they must of necessity conceive a fal- sity. We always view our friends after death, or their emancipation from the ma- terial body, as persons, and the human form enters into our idea of personality. Subtract from the conception of them this element of form, and it is equivalent to their annihilation. If the soul is not in the human form, after the dissolution of its emortal covering, if it exist at all, it is dissipated into an indefinable and formless principle, which cannot be an object of thought. For of that which has no form, it is not possible for the mind to gain any idea. That the spirit is the inward man, as Paul and Swedenborg denominate it, is a truth constituting their foundation on which alone rests an intelligent belief of its immortality. Remove this, and faith in our personal existence hereafter falls to the ground. The mind being the interior man, is not confined to the brain, nor, as Descarte supposed, included in the Pineal gland. But it pervades and is interfused through the whole body. This is a truth of vital importance in the system of Mental Hy- giene The body is not merely an external robe, the outward shell of the living soul, but the mind interpenetrates every atom of it This was a Platonic form of speech, and many, following in the wake of the Grecian philosopher, have represented the body as the vestment of the soul. But it does not express the true analogy, for the spirit is coextensive with the physical organism. It thrills in every nerve, and pervades every fibre.
  14. 14. 14 WARREN FELT EVANS THE MENTAL CURE The same objection lies against the Pythagorean form of speaking of the body as the tent or habitation of the soul. A man does not fill the house he lives in, but the spiritual principle pervades the whole outward organism. The latter is but the echo of the former. It corresponds or answers to it in every part. This idea we shall unfold more fully hereafter.
  15. 15. 15 WARREN FELT EVANS THE MENTAL CURE Chapter 4 THE DIVISION OF THE MIND INTO TWO DEPARTMENTS — Man is endowed with two primary faculties, or powers of reception, called the Will and Understanding, or the love and the intellect. These together constitute what we call the mind. All the mental operations and phenomena may be classed under the one or the other of these two general divisions. They contain the whole interior life. Either one of these faculties may predominate in its action, but they cannot be separated, though in thought they may be viewed as distinct. The will, which includes our whole affectional or love-nature, with all the desires and emo- tions, is our inmost being, and the understanding or intellect is that through which the love manifests itself and acts. We have seen that the whole divine nature is included in Love and Wisdom. The will of man is the created and finite receptacle of the divine Love, and the under- standing, of the divine Wisdom and the ideas of the uncreated Mind. All love, in its origin, is from this supreme fountain, for, as John avers, “Love is of God.’’ In its purity, and unperverted, it is the divinest and most vital thing in the universe. All the truth that is contained in our intellectual nature, or that our powers can grasp, is a ray from the abyss of light, the infinite circle in which the thoughts of God move. Love and truth have no other origin and paternity, yet it is according to appearance that they are our own, being self-originated. Why is this? That all the movements of our love-nature, and all the knowledge in onr understanding should seem our own and self-derived, is owing to the nature of the divine Love, which gives birth to every good. This love is an infinite and irrepressible inclina- tion to make its own good the possession of others made capable of receiving it. Hence when admitted to the human mind, it carries with it the appearance that it is ours, and that it is eliminated or evolved by the action of our spiritual powers. But its genesis is divine. It is ours, not in its origin, but as a divine gift. But the boundless love of God imparts good to us so freely and fully as to cause its seem- ing to be ours, — the absolute property of our own minds. It is a fundamental principle, of which we must never lose sight, that all good and truth in the universe of created mind are from God alone. We cannot become too fully confirmed in this great truth. It is the cornerstone on which the whole temple of angelic wisdom rests. Our will is a faculty or created organism, made to be admissive of the divine life or love, and the intellect to receive the light of the infinite wisdom. These flow from wiithin outward, as the nucleus of every soul is a germ of the divine nature.
  16. 16. 16 WARREN FELT EVANS THE MENTAL CURE In most systcms of mcntal science, we find a three-fold division of the mind, or what is technically called Trichotomy, and all the mental operations are classed under the three general designations of Intellect, Sensibility and Will. But a care- ful examination and thorough analysis of the phenomena of what they call the will, discloses the fact that they are only some form of the love. What a man loves he interiorly wills, and what he wills he loves. Volition is a movement of the affec- tions. If one does what he loves not, if he pursues a course of action repugnant to some love, it is in obedience to some stronger affection. Motive, which is supposed to influence and sometimes control our volitions, is al- ways some form of love. And an act without a motive, or an impulse leading to it, and lying behind it, would be like the motion of machinery without any mechani- cal force. It would be a self-originated movement. When we wish to influence the mind of another to some action or conduct, or to bring that mind to some desired determination, we always appeal to some love, and there is nothing back of that of which we have or can have the least conscious- ness, which acts in the decision. We may set from an interior love contrary to an exterior one. The spiritual degree of the mind may and ought to control the mere animal instincts. But it is always the love that decides. It is important to define the distinction between the love and affection. The latter is external to the former, or what amounts to the same, it is the love passed outward into the region of the emotions or feelings. There may be love that influences and controls the whole outward activity, that is attended, at least sometimes, with no conscious emotion. We may from the love of our family and friends labor all day solely for their good, without once feeling any excitement of the emotions. In this case the love is interior, and beyond the perception of the external consciousness. But to assert that there is some princi- ple behind and beyond that love, and further inward, is an assumption without evidence. If it exist at all, it lies beyond the souls inmost perceptions, and of which we can have no possible proof. The love is the life of man, as it is of God. If we act from life, we are moved by love. There is no other life in the universe of sentient existence. This is the moving force in soul and body, the hidden spring that moves life’s machinery. This is one of the most important and far-reaching principles in the the spiritual philosophy of Swedenborg. The life of an animal is some form of affection, with the instincts that arise from it, and this controls their whole being and its activities. That love is the only life is a fundamental truth, and ever to be borne in mind.
  17. 17. 17 WARREN FELT EVANS THE MENTAL CURE Among some of the older metaphysicians, as well as in the Scriptures, where we find many correct principles in the philosophy of mind, the will and the Love are used as identical. The term thelo, to will, always implies an action of the love. It is generally used in the sense of to wish, which implies desire, and this is only a mode in which love is manifested. When it is used in the sense of arbitrium or determination, it is only the same love or affectional tendency toward a thing or particular result, heightened into an endeavor (conatus), or an effort of the love to ultimate itself in the outward act. That the love is the life of man, and that the love and the will are identical, we shall find to be of much practical value, in Mental Hygiene, or the cure of diseased conditions of the body through the mind. It may become the fountain of health, or the hidden spring of deranged pysiological action.
  18. 18. 18 WARREN FELT EVANS THE MENTAL CURE Chapter 5 THE RELATION OF THE INTELLECT TO THE LOVE — We know of no principle in the philosophy of mind, attended with more far- reaching consequences that the intellect is derived from the will of love, as taught originally by Swedenborg, but now adopted by some of the leading thinkers of the age. One has remarked: “That the intellectual aspect is not the noblest aspect of man, is a heresy which I have long iterated with a constancy due to a conviction. There never will be a philosophy capable of satisfying the demands of humanity, until the truth be recognized that man is moved by his emotions, not by his ideas: using his intellect only as an eye to see the way. In other words, the intellect is the servant, not the lord of the heart.” (Comte’s Philosophy of the Sciences, by G. H. Lewes, p. 5.) As in the divine Being, Wisdom is evolved from love, as light from heat, so in man, made after a divine type, the understanding is derived from the will, truth from goodness, thought from affection, faith from charity. It must be acknowledged that this is contrary to the first appearance arising from a casual glance at the sub- ject. The reason why it appears that thought is not generated by affection is, that the former comes more distinctly under the observation of consciousness than the latter. The love is nearer the center of our being, and is hence more concealed from our perception. Yet it is easy to conceive, that if our lovc-nature were anni- hilated or suppressed, all life, all thought, all consciousness would perish with it. The will and the understanding sustain the relation of substance and form. Our thoughts are the boundary of our affection, and give them coloring or quality. It is also a matter of consciousness, that our thoughts are always busy with the objects of our affections. That which we love is spontaneously and perpetually recurring to our thoughts. What we love the most, fills the largest place in our thoughts. If love is not the ruling element of our life, why is this so? Our system of truth or faith will always exhibit a tendency to adjust itself in harmony with the nature of our ruling love. If we are confirmed in the love of what is evil or what is morally disorderly, the truth we receive is thereby changed to falsity. We do not deny that the intellect may have a certain reflex influence upon the love. They may be the correlative forces of our spiritual organism, like action and reac- tion, or heat and light, or like the positive and negative principles in magnetism. One cannot exist without the other. They should mutually balance each other. This is a state of spiritual harmony and freedom. For freedom and harmony are
  19. 19. 19 WARREN FELT EVANS THE MENTAL CURE the same, being the perfect equilibrium of the two forces of will and understand- ing, or sensibility and intellect. This is also a state of spiritual health. The fundamental idea of mental disease, is a loss of balance between the intellectual and affectional departments of the mind. Such is its origin and nature. Some false idea is pushed to undue prominence, or some feeling becomes inordinate and predominant. To restore the balance, the lost harmonious equilibrium, is to effect the cure of the soul. To restore the lost harmony, should be the steady aim of him who ministers to a mind diseased. To maintain it in ourselves, should be our constant study. Such is the mysterious relation of the soul and body, that every mental condition records itself in the bodily organism, — first in the brain, and then in the organs that have sympathetic connection with those parts of the cerebral system. The healthy and happy equipoise in the mental powers, can be effected by magnetiz- ing away the false notion, or the disorderly feeling, by a judicious and intelligent treatment of the part of the brain where it is recorded. If love is the inmost essence of our being, and the fountain in us of all vitality and activity, if it be “a well of water in us, springing up into everlrrsting life,” then to regulate our loves is the great object, the grand result, we should study to achieve. It also follows from this doctrine that every man’s interior character is shaped by his prevailing affectional states, for the ruling love is the impelling force in the mental economy. It makes the laws for the intellectual powers to execute. A genuine faith, instead of producing love or charity, is generated by it. This view of the mind and its invisible subtle forces, overturns from its foundations the great error of the religious world in all ages, that salvation is by faith alone. A man is saved, not by the belief of a tenet, but by a predominant holy love. His restora- tion from a state of moral, intellectual, and bodily disorder, commences not so much in the credence given to a dogma, as in the first dawning of a proper state of the oaffections. And when this condition becomes confrmed by the law of habit, a soul is saved either in the church or out of it. No faith can save us if it has not its vital root in love. The doctrine of this chapter is not an idle speculation, without practical value, but there is inclosed in it the principle that shall issue in the highest well-being of the race here and hereafter. In this world even, our ruling love is our life, and a knowledge of it is the key that may open to our perception, our whole interior character, and to a great extent, our physical condition.
  20. 20. 20 WARREN FELT EVANS THE MENTAL CURE Chapter 6 THE DOCTRINE OF DEGREES — In this chapter we approach an important and interesting subject. The doctrine of the three distinct degrees or planes of mental being is charactaristic of the philosophy of Swedenborg, who has thrown more light upon the subject of our inner self, than any other writer. The doctrine of degrees, in the form in which he presents it, is entitely new, not being found, nor anything but a distant approach to it, in any of the older philosophers. It is true, we often meet with a three-fold arrangement or classification of the mental powers, as into intellect, sensibility, and will. But this is a widely different conception from the doctrine of degrees, as unfolded in the writings of the swed- ish seer, and northern Apocalyptist. In the prevailing systems of mental science, the intellect is not viewed as a com- plete mind, having all the powers and faculties of mind, but is simply intellect, no more nor less. The same may be said of the sensibility. It is not conceived to be a complete mental organism. It is only one branch or department of the inner nature. And so of the will. But in the spiritual science of Swedenborg, each degree of the mind is complete in itself, rounded out to the full proportions of an inte- rior manhood, with nothing wanting to complete the fullness of a distinct mental existence. It has will and understanding, affection and thought, memory, reason, and imagination. Each lies within the other, like concentric circles, and the more external is evolved from the internal. The lowest or outermost degree is called the external or natural man, or what amounts to the same, the external or natural mind, as we make no reference to the material body. This is the degree of mind we have in common with animals, and might with propriety be denominated the animal mind, though it is found in man more complete than in the the lower orders. So far as any one lives only on this plane of mental life, he is only a higher animal, having the same desires, affections, and appetites, as control the lower orders. To this degree belong the senses. This external mind is well defined to conscious- ness. Its phenomena come distinctly under the cognizance of the higher or inte- rior range of the soul’s action. Each interior degree is endowed with a powcr of perceiving what transpires in the next outer circle of existence.
  21. 21. 21 WARREN FELT EVANS THE MENTAL CURE The animal desires and appetites, and the external thoughts stand out with prom- inence, and are as distinctly seen by some power lying further inward, as the material objects around us are by the senses. What we call consciousness is but the observation the inward degrees of mind take of what transpires in the plane external to them. But is this a distinct and complete degree of the mind, or, in other words, is it a mind by itself? A little reflection will convince us that it is so. There are those in the world (and they are not an exceptional few), in whom no other range of men- tal life has been unfolded. The spiritual mind is still in its chrysalis state. They are sensual and corporeal, mere fleshly men. All their thoughts and desires and enjoyments are material and sensuous. They believe in nothing that is not appre- hended by the senses. The world of infinite reality lying further inward, is to them a terra incognita, an unknown land. The spiritual, the supersensuous, is beyond their mental grasp, and to them unreal and intangible. They are described by Paul in the following passage: “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned!”(1Cor. ii. 14.) This degree of the mind is called in the New Teststament psychology, the flesh. The Greek philosophers, as Plato, denominated it psyche, and those who were in that degree only, were called psychical men, in opposition to the pneumatikoi or spiritual men, those in whom the next higher range of mental existence had come to be developed. When one lives only on this lower plane, the other degrees are closed, or are in a state of quiescence. They are like the unborn fetus. These em- bryonic powers await a birth to a higher and diviner life. The second or interior degree may be characterized as the rational mind or man. But it does not consist of reason alone, for on the first plane of the mind reason is developed more or less. Even animals exhibit something akin to it. The knowledge of the external mind is sensuous, that of the interior rises above the range of the senses, and is a spiritual intelligence. The intellect becomes emancipated from the bondage of sense, and soars above the limitations of time and space. This de- gree of the mind comes into activity in the somnambulic or clairvoyant state. New powers of sense, that act independently of the bodily organs, are opened. There is vision far-reaching, and penetrating, when the outward eye is closed. There is hearing, when the natural ear receives no impression. The sounds of the inner world are borne a by a more refined medium than the atmosphere we breathe, and affect the inward auditory sense. The eye is illumined with a purer light than emanates from the sun.
  22. 22. 22 WARREN FELT EVANS THE MENTAL CURE Spiritual realities to this degree of the mind, become as objectively real as the outward scenes of beauty and grandeur are to our ordinary vision. This spiritual mind is at home in the higher clime, the land of perpetual spring. Sometimes these spiritual senses and powers are developed normally and by a gradual un- folding, and a man exhibits the phenomena of a double consciousness and exist- ence. He becomes an inhabitant of two worlds at the same time, and is as much at home in one as the other. Supersensuous things are not creations of fancy to him but vitally real. In such a state was Swedenborg for twenty-six years of his life. The solid realities of another and higher sphere of life were as familiar to him as the landscapes of his native land. The external mind, through the sense of vision, sees things in the material uni- verse — the sun, the stars, the clouds in the atmosphere, also the trees, fruits and flowers. The interior mind, the spiritual man, takes cognizance of a diviner crea- tion, and a world that is a blank to the outward senses. It is to be observed that this degree of the mind is complete in itself. There are loves and affections that belong to it. In the natural mind there is the love of food; in the spiritual mind, the love of truth. These are entirely distinct, and perfectly defined to the consciousness. All genuine progress is an evolution, a bringing out of what is within men. There is in every man the unfolded germ of all that is good and true. Great futurities are hidden in the mysterious depths of our inner being. The divine life itself is there. Progress is an education of our powers, using the word in its radical sense, of the educinq, or drawing forth of what is within. When the highest or inmost degree of the mind has come to conscious activity and freedom one attains to angelic perception. Higher and diviner powers are unfolded. All knowledge and truth become self-evident, and the slow and tardy process of reasoning is exchanged for intuition. The arcane powers of nature and hidden properties of things are brought distinct- ly to view. Such a one has risen above the control of the selfish animal instincts to a state of self-forgetting purity of love. He walks in the mild radiance of the celestial light, and has attained to a fellowship of life with the angelic heavens. He reads the characters of men by a sort of spiritualized instinct. All deception is impossible in his presence. He gains knowledge, not from books, but drinks in the living light of heaven, as flower imbibes the light of the sun. He is conscious of intellectual perceptions, and states of feeling, beyond expression in any external language. He sees and feels unutterable things. He comes to a conscious knowl- edge of the Divinity within. “The Father is in him, and he is in the Father.” He has communication with the indwelling divine light and life. He walks and talks with
  23. 23. 23 WARREN FELT EVANS THE MENTAL CURE God, and receives truth from its sempiternal source. For it is this degree of the mind that has fellowship with the Divine. The Light itself is now revealed, and he walks in it. It may be difficult to believe there are such men, but human history has been able to give the world a few examples, so as to disclose the undeveloped possibilities of our nature. But these have towered so far above the sensuous populations, among whom they dwelt, as to be misunderstood in the generation in which they lived, but attained the honors of divine worship in subsequent ages. It is remarked by one, in whom these hidden powers were evolved, and who has been accepted by some as “a man sent from God,” “The internal of man is that principle by virtue of which man is man, and by which he is distinguished from brute animals. By this internal he lives after death, and to eternity; and by this he is capable of being elevated by the Lord among the angels: it is the very first form by virtue of which he becomes, and is, a man. By this internal, the Lord is united to man.” (Arcana Celetia). By it, the Infinite Life, comes to finite limitations, and God is manifest in the flesh. The unfoldment of these interior degrees of spiritual life and light, it is devoutly hoped, will not be infrequent in the New Age, now in the order of Providence dawning upon the world. We are in the feeble light of a higher day, the opening morn of the “good time coming” which kings and prophets waited for, but died without the sight.
  24. 24. 24 WARREN FELT EVANS THE MENTAL CURE Chapter 7 THE SPIRITUAL BODY — ITS NATURE AND USE — We have seen that the mind or soul is the real man, and exists in the human form. The external body is not the living self. Its curious and wonderful structure and mechanism only render it a form in the lower degree of created things receptive of an animating principle from a higher range of being. It receives its life and moving forces from the indwelling spirit. But between the mind and the outward organism, there is an intermediate and substantial form, called by Swedenborg and Paul the spiritual body. Between all discrete creations in the universe, there are such intermediates, through which influx descends from the higher to the lower, or, what means the same, from the interior to the external, and by means of which connection is formed and communication is effected. So between the interior soul and the outward material body, there is such an organism. It spans the discrete chasm be- tween mind and matter, connects the two links in the chain of our being, conjoins the soul and body into a unity, and through it they mutually act and react upon each other. It is composed of a substance intermediate between pure spirit and matter, a sort of tertium quid, as the schoolmen would call it, a third something, through which the spiritual principle enters into the grosser body. But have we any evidence of its existence in our complex being? Is its existence a mere conjecture, an hypothesis, a bold assumption, destitute of any solid proof? Is it a thing taken for granted, and incapable of demonstration? I will not dwell upon the intuitive reasonableness of recognizing such an intermediate substance coming between mind and matter. Nor will I insist upon the plain and positive averment of Paul that, there is a natural body, and there is a spiritual body.” (l Cor. xv. 44.) Nor need we quote Swedenborg to prove it. The demonstration does not rest upon the authority of any great name. No array of authorities, or long line of unbroken traditions, no marshalling of opinions or personal beliefs, ought to make us give credence to what is not inherently rational, and does not come within the grasp of our intnitions. Modern science does not deal with hypotheses, — that stage of mental growth has passed, — but with positive facts. It is with such solid verities that its temple is built.
  25. 25. 25 WARREN FELT EVANS THE MENTAL CURE It has been objected that the anatomist has never detected the existence of any such organism. Neither has anatomical science, even when sided by microscopical investigations, been able to discover the mind, with its thoughts and affections. Yet there is nothing whose existence is more certain or real. There is a good rea- son for both these failures. Where a thing is not it cannot be found. This is self-ev- ident. If a man is not in his house, he cannot be discerned there, though we search never so long and sharply for him. The anatomist studies the dead body, the cast off and decaying shell of our being. In this there is no spiritual body. Hence none can there be found. The living inhabitant has vacated his former mansion. But may we not discover it in the living body? Effects reveal the presence and ac- tion of adequate causes. We affirm that it is the seat of all sensation. If we establish this point, the existence of a spiritual body is susceptible of positive demonstra- tion. The material body is destitute of feeling. That it feels is only an appearance which an examination by the light of consciousness shows to be not the real fact. Sensation belongs somewhere to our inner nature. This is admitted in all systems of mental science. We occupy here undisiputed ground. The eye does not see, but something sees through the eye. The outward ear does not hear, but it is only an organ through which something within is affected by the vibratory waves. Nor is the sensation of feeling located in the substance of the brain and nerves. The brain itself is destitute of sensibility, and it has been cut and removed as far down as the Corpus Callosum, without the least pain. The optic nerve, at its base, has been shows to be insensible to light. These are unquestioned truths. But it is equally certain that pure mind cannot be affccted by the direct contact of matter. This is also admitted. Fire will not burn it, nor does it feel the thrust of a sword. The two substances are discrete. They have unlike properties. So far is sensation from belonging to the interior mind, that the mind perceives it in something external to itself. Consciousness assures us of this. But if sensation, as for instance feeling, is not in the mind, and it is admitted that it is not in the outward body, where must it be placed? Most certainly in an intermediate nature or substance coming between the two, and through which the outward world acts upon our inner being, and mind communicates with and affects external things. If the anatomist would discover the spiritual body, let him apply the dissecting knife to his own flesh, and the pain he feels reveals it to his consciousness. In this way the scalpel proves the fact of its existence. The prick of a needle reveals it. Puncture the flesh with a lancet, and where the pain is, there it is. For all sensation belongs to this region of our complex being. This explains the reason why, after a limb is amputated, the patient feels a pain in the part as before the operation. The unpleasant sensation only continues where it was, that is, in the answering
  26. 26. 26 WARREN FELT EVANS THE MENTAL CURE part of the external spiritual organism. This is a simple solution of an otherwise inexplicable fact. The external body corresponds or answers to the interior body. The one is the living substance, the other the projected shadow. The parts of the outer are per- vaded by the corresponding parts of the inward man, from the greatest to the least. The outer depends upon the inner for its life, and when the former drops off, the interior man lives on. In the chemistry of death, the earthly husk remains in the retort, while the volatile essence ascends to the next higher sphere in per- fect human form. The inner form is the prior seat of all diseased disturbance in the body. Any ab- normal mental states, that immediately affect this inner principle, and impede its free circulation through the external organs, so as to weaken its correspond- ence with the parts, and loosen its connection with them, is the primary cause of disease. When this correspondence ceases, the outward body dies. Magnetic manipulations act upon this department of our being, and go to the root of all diseased action. Hence their efficiency as a therapeutic agency. In clairvoyance, somnambulism, and the trance, there is a temporary and partial loosening of the connection between the external and internal man, and the sub- ject becomes invested, to a limited degree, with the powers and perceptions of the spirit-life. He anticipates and antedates the state of man in the world beyond. The reality of the existence of an interior organism within the outward body, has been brought within the range of consciousness in another way. In the case of those who have lost a limb in battle, or otherwise, there remains as vivid a per- ception of the part as before the mutilation. This is the experience and testimony of all who have lost any part of the outward form, and can be accounted for sat- isfactorily only on the supposition of an inward body that is not affected by the destruction of the outward organism. Attempts have been made to explain the fact, so familiar to all surgeons, but they are vague and incomprehensible. The solution is more mysterious than the phe- nomena to be explained. It is a darkening of counsel by words without knowledge. If there be a spiritual body, or as Kerner calls it, a nerve-projected form, which is the subject of all sensation, everything in relation to the above named fact be- comes plain and simple. We may boldly aver, that we have the same evidence of its existence as we have of the material body. In both cases the proof rests upon the testimony of consciousness, beyond which there is no higher evidence, and in which the human mind always rests. It is one of the original laws of belief, and is deemed final in every argument. If we deny its authority, we unsettle the
  27. 27. 27 WARREN FELT EVANS THE MENTAL CURE foundation of all evidence, and we may doubt the existence of anything, even of ourselves. When any part of the external body is removed by disease or accident, there re- mains the perception of the answering spiritual part, so that after a limb is ampu- tated under the influence of ether, or other anaesthetic agent, on awakening, as it were, to life again, the absent member is not missed, and the person comes slowly to realize that it is gone. But suppose another limb is removed, and still another. Convey them, if you please, to the cemetery. The case remains the same. They are not missed in the conscionsness. Go a step further, and suppose the whole outward form to be removed from the spirit. Disrobe the inner man entirely of its fleshly envelope, there remains the same consciousness of a body as before. The man, the conscious self, still lives. Such is the condition of the freed spirit upon its entrance upon the life to come. It is conscious of losing nothing that constituted any essential element of its being. It has parted with no life, for the outward body had none of its own. It has been deprived of no one of the senscs, for these belong to the inner and not to the outer man, and when the former passes to the higher realm, it carries with it all that belongs to its nature. There is in our complex structure a succession of bodily forms, each inclosed, as it were, within the other. First we have the bony frame-work. Taken by itself, it exhibits a rude approach to the human shape. Next comes the motory or mus- cular system. Added to the former, it fills out the outline to a nearer approach to completeness. Then interpenetrating this rough model or cast of humanity, we have the venous and arterial system, with their innumerable minute branches. These are so diffused, that to puncture the flesh anywhere, even with the point of a lancet, we strike one, and the circulating fluid escapes. If we could perfectly abstract this system from the rest, it would be a compara- tively perfect human form. But the brain with its continuation into the spinal column, and the nerves ramifying from it, is so interfused through the rest of the system, that by applying the point of a needle to any part, we come in contact with it. Taken by itself it would be a nearly complete human form. But pervading this, and diffuscd through it, is the spiritual body, the nerve-projected form. With the nerve matter, the outward vision terminates its range of action. But before the unveiled eye of independent clairvoyance, the inner man is revealed. Then comes the mind with its successive degrees of interiority. Within these, in the liv- ing center of our being, lies concealed the divine germ, a spark of the infinite Life. As we progress inward, our being becomes more real and vital. The inner, all the way through, acts upon and into the outer.
  28. 28. 28 WARREN FELT EVANS THE MENTAL CURE The external lives and moves by influx from that which is interior. The mind af- fects first the spiritual body, then the nerves, then the external organism. Hence all disease being an outward visible effect, we must search for its cause in some- thing further inward. It is a corollary, or natural inference from the principles already established, that it has its origin in some disordered states of the inner man. For there is a pathology of the mind as well as of the external body.
  29. 29. 29 WARREN FELT EVANS THE MENTAL CURE Chapter 8 ON THE EMANATIONS OF MIND, OR SPIRITUAL SPHERES — It is a truth recognized by science, that every material body is surrounded by an atmosphere generated by a subtle emanation of its own substance. The air envel- oping the globe we inhabit is charged with the minute particles proceeding from the various objects of nature. The atmosphere thus becomes the general reposi- tory of these visible and invisible effluvia. But what is true of the globe at large, may be affirmed of the smallest thing. There perpetually exhales from it an effluvium of its own corpuscles and atoms, which surround it as the air envelops and pervades the earth. These emanations sometimes become visible and manifest to the senses. The sensation of smell is occasioned in us by an emanation of the minute particles of the odorous body, which impinge against the delicate membrane of the nostrils, as in the case of the rose. These invisible effluvia are often wafted to a great distance. Sailors detect their approach to land in this way, before even the mountains become visible to the eye. The acute sense of smell in animals — as the dog and various beasts of prey — is affected by them sometimes when they are miles away from the object producing them. A familiar illustration of emanation is seen in water, which perpetually emits vapor into the atmosphere, where, if it could all be condensed, there would be enough to form an ocean. The human body is surrounded with a sphere of the substances that compose it, which go forth in the sensible and insensible perspi- ration. The same is true of all animals, vegetables, and minerals. This phenomenon, like all the forces and movements of the material universe, is an effect of which something spiritual is the cause. At least, there is something analogous to this in the world of the mind. The mind is a spiritual substance or es- sence, and there goes forth from it a sphere that surrounds it. It is a radiant force like heat and light. In fact love is spiritual heat, and truth is spiritual light. This doctrine of spiritual spheres is of great importance in mental philosophy, but has been almost wholly ignored. In the system of Swedenborg, it has been given that prominence that belongs to it. Every angel, every spirit, is surrounded by a spiritual sphere of affection and thought, or radiant circles of an emanating force, within which he imparts — of- ten silently and unintentionally — his own feelings and ideas. Just as a heated
  30. 30. 30 WARREN FELT EVANS THE MENTAL CURE body, for innstance a stove, imparts its heat to surrounding objects, and a lamp its light. There are persons who exert a secret but powerful influence over those who come in contact with the sphere of their inner nature. This influence is good or bad, happy or depressing, elevating or degrading, according to the confirmed affec- tional state or ruling love of him from whom it proceeds. For it is to be borne in mind, that it goes forth primarily from the love which constitutes the soul’s life. If the mental state be joy or melancholy, gladncss or sorrow, meekness or anger, contentment or impatience, faith or fear, it affects others with a like feeling, in a degree proportioned to their impressibility. In this way the mind propagates its own prevailing condition, and all our mental states are contagious. This law of our being operates to bring all into a similitude of spiritual condition. In the heavenly realm, there is a communication of all to each, and of each to all, — a universal fellowship of thought and affection. The sphere of each intermingles with that of the whole in a divine community of life and celestial harmony. The encircling sphere or emanating wave, surrounding every created spirit is more or less extended and powerful, according as the angel or man is more or less el- evated in the moral scale or degrees of life. There are those whose influence (from in and fluo, to flow in) extends to great distances. And mind acts upon mind, so far as we know, independently of spatial neatness or remoteness. The sphere of the Deity is infinite, and is the inmost life of all things. We use the term divine, to express that which goes forth from the Godhead. By divinity, we mean the radios Deitatis as Jerome calls it, the radiations of Deity, that which is not, when taken by itself, infinite, but proceeds from God. All our light and love, our good and truth, are an emanation, or undulstion from the eternal Goodness. It is somewhat of the Divinity in us, and makes him who receives it, in a mitigated sense, an Immanuel, an individuality which is an outgrowth of the Deity. The doctrine of mental spheres explains many phenomena in the science of mind, and is of much practical value and comes into constant application, with everyone who would cure disease by spiritual remedies. What we call sympathy and antipa- thy finds here its cause and explanation. When the sphere of two or more persons is homogeneous and concordant, their spiritual emanations meet and mingle without repulsion, like the vibrations occasioned by musical instruments in tune. Their life blends in harmony, constituting nearness, union, and sympathy. The opposite of this is antipathy. All associations and conjunctions in the realm of spirit are thus effected. All disjunction, separation, and remoteness, which are there a feeling, rather than distance of space, are the result of discordant spheres. Like joins itself to like, by a law as invariable in the spirit-world, as that of gravita- tion and chemical affinity in this.
  31. 31. 31 WARREN FELT EVANS THE MENTAL CURE There are many persons of negative and passive nature, who are easily affected by these subtle influances. There seems to be no reactive force in their mental organ- ism to repel them. They are like a vessel at sea impelled by sails, and at the mercy of every wind that blows, and not like the powerful steamer driven by a force within, and pursuing its course against opposing currents and contrary winds. They become impregnated at once by the influence of more positive minds, with whom they happen to come in contact. There are many disorderly, inharmonious mental states, that affect even the body, that are the result of this peculiar organism and susceptibility of the patient, and they only need the influence of some more positive will, adequate to the casting out of demons, to restore them to mental and moral soundness. Here is the se- cret origin of more diseases of mind and body than the world at large is aware of. There are many subtle causes at work to generate a diseased condition, which the science of Pathology does not notice. And I believe with the force of a conviction, that within the vast storehouse of nature, there lie concealed very many undevel- oped, and unused forces and laws, that are available for the care of the diseases that flesh is heir to. Science is beginning to turn its attention in that direction and to explore this hitherto unknown realm of spiritual causation. The attempt will be fruitful in results. It is worthy of observation, before leaving this topic, to remark, that the spiritual emanations or those that proceed from our affectional and intellectual states, in- fuse themselves into the natural sphere continually flowing from the body. This latter is poured forth from the palms of the hands more copiously then from any other part of the body, because, as has been demonstrated by the microscope, the pores are there the most numerous. Hence the imposition of hands was not once an unmeaning ceremony, nor a mere sign or symbol. It was an actual communi- cation of spiritual life. Our affectional states, which are our inmost vital force, are communicated by the touch, which is the sense sacred to the love. Hence in blessing others — as Jacob his sons, and Christ little children — the hands were placed upon the head. The mental sphere also goes forth with the breath. Hence Jesus, who perfectly under- stood these laws, breathed on his disciples, and said, “Receive ye the holy spirit” (Jn. xx. 22), and thus imparted to them, so far as they were recipient of it, his own gentle, loving, and tranquil frame of mind. Thus we have silent and powerful influcnce, for good or evil, over those who come within the sphere of our minds. Our touch is morally healthful or poisonous, and our very presence is salutary or noxious. There goes out with our breath a celestial
  32. 32. 32 WARREN FELT EVANS THE MENTAL CURE aura, or a hellish miasm. Our spiritual states are contagious, and it is a serious and earnest thing to live and move among our fellows. Many of our troublesome thoughts, and unhappy feelings, are excited in us by the sphere of those around us, and come to us from spirits in the flesh, rather than from those who have passed to the world beyond, to whom they are often unjustly charged. There is a tendency, through the operation of this law of our minds, to make all others like ourselves. This tendency is not originated, but only intensified, by the action of our wills. Even if we are outwardly good, but interiorly selfish and corrupt, our influence will be morally unwholesome and deleterious. Through a beautiful garb of feigned sanctity, the sphere of the real character will penetrate and spread, as the odor of a decaying body will make its way through a shroud of the finest linen. The best way to be useful, is to be inwardly good and true. And it is one of our highest duties to be innocently happy, not merely for our own sake, but for the general weal. For our life will mingle itself with the ocean of created mind, and we should seek so to live, that our tributary stream be not added to it as a turbid element.
  33. 33. 33 WARREN FELT EVANS THE MENTAL CURE Chapter 9 ON THE DOCTRINE OF INFLUX, AND THE RELATION OF MAN TO THE SPIRITUAL WORLD — The word influx signifies an inflowing, and is applied to all that in us which is not self-originated, but derived. The doctrine of influx is closely related to that of mental spheres, discussed in the previous chapter. It is a fundamental truth, that there is one only Life, from which all in heaven and earth receive their being, but each in a different degree. But life in its last analysis is love. All the phenomena of our interior nature are referable to affection and thought, or to will and understanding. The movements of the love and the intel- lect generate all the various states of the mind. But are these self-moved, or do they act as they are acted upon by some living force applied to them? That which constitutes our essential life is momentatily received from its central source, the Divinity within, or descends to us through the mediation of angels and spirits, who receive it in the same way. The first is an immediate or direct influence, and the latter a mediate influx. There is nothing that lives from itself except the uncreatcd One, though we may appear to outselves to posses an independent existence, because the influx from above is continual and uninterrupted. The idea of the unity of life in all the multi- farious forms of existence, is a basic verity, and its recognition, not as a theory or an external dogma, but as a vital, conscious truth, is essential to a genuine spirit- ual state. The more fully we come to realize it, the more receptive we are of an in- fluent wisdom and love. It is also to be borne in mind, that the inflowing life from God is the same in all, but is varied according to the state of man and the form or quality of the recipient spirit, just as a fluid receives its form from the containing vessel, and light is modifed by the substance through which it is transmitted. All thought, and consequently all knowledge, descend to us from above. Paul de- clares, “that we are not able of ourselves to think anything as of ourselves.” (2 Cor. iii, 5.) And a greater than he rffirms, that “A man can take nothing to himself except it be given him from above.” (Jn. iii. 17.) Our ideas must originate some- where. They were not born in us, but only the faculty to contain them, and the power to be conscious of them. The doctrine of innate deas has long since been exploded. Since Locke assailed it with a keen and irresistible logic, it has been banished from mental science, though he was not equally successful in settling the question of the real origin of our knowledge.
  34. 34. 34 WARREN FELT EVANS THE MENTAL CURE As our thoughts are not innate, there was a time when we had them not. Hence they must have been imparted to us. Truth is the reality of things, it is substance, a spiritual something, that can be imparted from one mind to another, just as re- ally as a fluid can be made to pass from one vessel to another on a lower level, or, to employ a closer analogy, as light can emanate from one body to another. It is a thing, a substance, divinely real. God is truth, and all truth is originally in and from Him. But whence does it usu- ally come to us? Swedenborg, whom I quote not as an authority, but as an illumi- nated mind, whose opinions are worthy of respect and attention, asserts that it flows in from our living connection with the spiritual realm. No individual is an isolated existence, but the whole universe of created minds are bound up in the same bundle of life. The Swedish philosopher observes, “It is in consequence of this communication that a man enjoys the faculty of perception, and the power of thinking analytically on all subjects; and if this connection were sundered, he would be incapable of anymore or other kind of thought than a beast, and also if this commerce with spirits should be taken away from him, or intercepted entire- ly, he would instantly die.” (T.C.R. 475.) For no one can live by himself alone, nor could he have affection and thought, for these are the vital activities of the mind. All our ideas, according to him, flow in from above. There cannot be in us the least excitement of thought, without this influent vital force from the spiritual realm. It logically follows from this that all truth, all knowledge, all light in us is an inspira- tion, and to receive light and love by the commerce of our spirits with the heavens above, is the normal state of the human mind. And what is called modern spir- itualism is only an instinctive reaction of the general mind against the unnatural condition it has been in for centuries. According to Paul, the Old Testament Scriptures were given through the media- tion of angels. Many of the greatest and best minds of the world’s history lived in communication with the inner spheres. Socrates had his demon or good spirit who attended him and admonished him by impression. He respectfully listened to the interior voice. Jesus, on the mount of transfiguration, communed with Mo- ses and Elijah. If this had been contrary to the divine order of our being, would he have set the world so bad an example? To his pure spirit the heavens were continually opened, and his receptive soul was held open toward them. By com- munication with an angelic human spirit, John received the Apocalypse. If such communication is necessarily wrong in us, it was in him, and we ought to purge the Scriptures of the offensive document.
  35. 35. 35 WARREN FELT EVANS THE MENTAL CURE Swedenborg for twenty-six years walked and talkcd with spirits and angels, and, as he affirmed, in a way perfectly harmonious with the laws of the mind, and without a miracle. It was only a return to the primitive order of our being. And why may not disciple of his philosophy do the same? Why may not all, if they come to a knowledge of those mental laws that govern in this case? It cannot for a moment be admitted that he obtained a monopoly of this high and holy com- merce with the skies. He may have had a distinct use to accomplish in the plan of Providence. But the opening of his inner senses was no miracle. In the progress of the spiritual development of mankind, it may become common. But we are aware of the evil effects of attempting to enjoy an open intercourse with the other world, unless we are normally unfolded to a degree which shall render it natural. It was for many years a favorite theory that our knowledge is to be attributed in its origin to the action of the senses. But there must be interior sight before there can be outward vision. The senses are all correspondences, that is they are effects, of which something in our spiritual nature is the cause. And the action of that superior or interior power in the mind, to which each of the bodily senses corre- sponds, or of which it is the outward expression, must be anterior to the action of the sense, for the reason that a cause is prior to an effect. A man may look towards a tree, yet if the attention is not directed to it, he sees it not. And how many sounds are unheard when we are asleep or in a revery, yet the atmospheric vibrations are received by the ear. In the sensational philosophy of the seventeenth century, it was asserted that all our ideas have their origin in the action of the bodily senses. The celebrated treatise of Locke (Essay on the Human Understanding) was written as a defense of this theory. It was advocated in France by Condillac, and became the current doctrine of mental science in Europe. The prevailing systems, at the present time, attribute only our first knowledge to this source. But there is a class of ideas that are supposed to arise from what is called “original suggestion,” which, unless our knowledge is self-creatad, is only another name for intuition. And this is identical with spiritual influx. All knowledge is from above and cometh down from the Father of lights, and from lesser luminaries enlightened by Him, and reflecting to us the effulgence they re- ceive. “With him (and them) are hid all the treasures of wisdom and knowledge.” Truth is not to be classed among created things. Creation can only be predicted of the forms receptive of it. The senses may be like the steel that brings the spark from the flint, but the fire was there before the steel brought if out. The latter did not create it. It only came to manifestation through its agency. So the senses do not originate knowledge, but only mark that degree of the mind, which is the first theatre of its manifeststation. But its source is not there.
  36. 36. 36 WARREN FELT EVANS THE MENTAL CURE Let us suppose a case that lies within the range of possibility and sometimes of actual fact. A child is born whose outward senses have never been called into ac- tion. In its birth, its natural life becomes extinct. The candle is quenched in its lighting. It never saw, or heard, or felt, or tasted. What is to be the condition of such a mind, for no one would affirm that it was a soulless thing? Must it become an eternal blank? Must it remain a created receptacle doomed to be an eternal vacuity and emptiness? According to the current doctrine, such must be its fate, or annihilation. If our knowledge originates with the action of the bodily senses, as these were never called into activity, the mind of such a child must remain empty of all ideas or be exterminated. Such is the necessary inference from the premises. If we are shocked at such a conclusion, it is because of the absurdity and falsity of the doc- trine with which we start. That thought is self-originated, is an infinite falsity. The losing sight of God and of our vital relation to the spititual world, has been the perpetual fault of philosophy for ages. If thought can originate in us, why not life as well? If thematerial world acting ugon our bodily senses, conveys to us the first ray of knowledge, why may it not originate our life ? Then outward nature becomes to us God, and we plunge into the starless night of materialism. The bodily senses are only organized matter. How can the motion of their fibres create thought? Is knowledge a material emanation? Matter, in all its forms, is in itself dead and passive. It acts only as it is acted upon. It moves only as it is moved. If the motion of matter creates thought, it creates the mind that thinks, for thought is only a state of mind. The material universe may then be supposed to be the creator of the Divine Mind, and God Himself becomes a creature. Here, by an easy descent, we fall into blank atheism. Thus philosophy has walked about for ages with its disciples, on the brink of a precipice. By a few short logical steps they plunge into the abyss of a cheerless infidelity. And this descent to Avernus has been found by many too easy. We have spoken of knowledge received by influx, as an emanation from one mind to another. But we have done so only in the same way as the chemist speaks of light and heat as radiant forces, as if particles of a luminous fluid darted off into space. This theory is abandoned, and light is proved to be only a vibration. In its essence it is motion, force. One body illuminates another by communicating its motion to it, and not by pouring into it luminous fluid. So one mind imparts its knowledge and affectional states to another, by causing it to vibrate in harmony with it.
  37. 37. 37 WARREN FELT EVANS THE MENTAL CURE The mind is like a divinely constructed stringed instrument. An angel’s intellect may communicate its motion to its harp strings, and a celestial music is the result. Thought and affection are not something that go forth from the mind that thinks and feels. They are states, interior movements of the thinking, feeling substance. And as one vibrating string, will commuunicate its motion to another in tune with it, so one mind imparts its intellectual life to another. The mind is capable of all knowledge, when it is subjected to the action of divine and celestial forces, just as a musical instrument, properly constructed, is capable of producing the most rapturous sounds, when the hand of a skillful player im- parts to it the necessary motion. In harmony with this law of the action of mind upon mind, we all know how readily our mental states are imparted to others. A state of fear in some one in- dividual, will spread through a whole army in a few minutes of time. One sad person in a company, will throw a gloom over the entire asscmbly. One cheerful happv soul will communicate its spiritual sunshine to hundreds. The presence of a genial, loving heart, is a treasure to a whole community. A sour, morose, mis- anthropic mind, in a social assembly, changes the joyful music of all hearts to a funeral dirge. One ruling mind will convert all in its presence to its own modes of thought and feeling. What is called the mesmeric state, is produced by the action of the same law, only the effect is intensified. What are called the magnetic passes are not necessary to its production. We have thrown many persons into this state, some of them miles away, but never once made use of the prescribed passes. It is the action of mind on mind. In the same way, those who revel in the light of a higher day, and the beams of a brighter sun, may impart to us their sublimer thoughts, and their happier affections. Revelation from the inner realm has never ceased, but will be endlessly progres- sive. The heavens will always speak to man on earth. For it is the established order of creation, that life and light should descend from the higher to the lower, from the interior to the external, from the inner to the outer circles of existence.
  38. 38. 38 WARREN FELT EVANS THE MENTAL CURE Chapter 10 THE RELATION OF SOUL AND BODY, AND OF THE MATERIAL TO THE SPIRITUAL REALM — There have been three theories respecting the relation of our outward organism to the interior spiritual principle. Two of these recognize in their connection the relation of cause and effect, but differ as to which is the one or the other, which is prior and which is posterior. The first theory is that of physical influx, or that matter influences mind. This was taught by Aristotle, and the sensualistic schools of philosophy in all subsequent ages. By some, mind has been viewed as the re- sult of a sublimation of matter. This first theory has appearance in its favor — an evidence always unreliable and often deceptive. The second is, that matter is influenced and governed by spirit, and derives all its life from it. All its changes, forms, and phenomena, are effects of which some- thing spiritual is the cause. This idea pervades the Cartesian philosophy, and was adopted by Swedenborg. The third is that of pre-established harmony, or that neither acts upon the other, but both were made to act in concert. This theory was advocated by the celebrated Leibnitz. We are not aware that it is seriously adocated by anyone at present, and may be left without further notice. It only belongs to the history of human opin- ions. In the other two doctrines, we choose between theism and atheism. If there be a God, creation has gone forth from Him. But God is a Spirit. Consequently the material universe owes its origin and its continued existence and control, to an all-pervading divine force, distinct from matter, as a cause from an effect. But man is a microcosm, a world in himself, and his body sustains the same re- lation to the soul that the outward universe does to God. The body without the spirit is dead. Consequently it has no life of its own and in itself. Its vital force is derived from the all-pervading spirit. It is an effect of which the soul is the cause. As someone has said, “The active plastic principle is the soul — the true man, of which the body is but the external expression and instrument.” It is not merely the outward envelope of the interior man, but is pervaded by it, as light is diffused through a crystal vase of water. Hence it becomes transpar- ent to all the states of the soul. Every emotion expresses itself in the face. In a countenance that has not been taught to dissemble, all the varying affections and
  39. 39. 39 WARREN FELT EVANS THE MENTAL CURE emotions of the mind are there visibly displayed.. Every change in our feelings, produces a correspondent arrangement of the moving fibres of the face. Here is a visible effect resulting from a spirituaal cause. But every part of the body cor- responds to something in the mind — the hands, the feet, the hair, the brain, the stomach, the lungs, the heart, and all the internal organs. These have no vital ac- tion except as they receive it by influx from the indwelling soul. And every organ in our bodily structure, is only the outward manifestation of a correspondent part and function of our spiritual nature. Consequently our men- tal states affect the condition and action of the various organs — in fact, are the body’s health or malady. They first influence the intermediate principle, denomi- nated the spiritual body, then the brain and nerves, and then the serious organs. Every abnormal mental state ultimates itself in a correspondent bodily condi- tion. Let us illustrate this by the effect of fear or a sudden fright. It immediately quick- ens, and at the salne time weakens, the action of the heart: Its regular contraction and dilatation are changed to a spasmodic flutter. A nervous thrill is felt in the epigastric region or pit of the stomach. This is in the diaphragm, which loses its contractility, and becomes relaxed, so that the respiration is impeded and op- pressed. The blood retreats from the surface inward, and from the extremities upward. Such are its immediate effects. If the mental state producing this order of things should become permanent, in the form of anxiety, the corresponding bodily condition will be chronic. And a common disease, called asthma, is the re- sult. But fear will no more really affect the body than any other disorderly mental state. Melancholy, envy, jealousy, anger, disappointed affection, produce each its spe- cific effect. All disease originate in some abnormal states of the mind, some dis- turbance or loss of harmony in the inner man, and are but the ultimation, or passing outward to the region of visible effects in the material organism, of those disordered mental conditions. To ascertain the nature and cause of the disturbed state of mind underlying the physical troubles of a patient, is of greater impor- tance than an examination of the pulse or the tounge. If the action of the heart, the diaphragm, the lungs, or the liver, is not healthy, we desire to know what is the cause of their disordered physiological manifestations. It is of no avail to apply chemical preparations to a cause that chemistry cannot reach. It is of no use to administer stimulants and tonics, when the patient needs only encouragement and sympathy. Why give opium and narcotic drugs, when it is only the excited mind that needs to be quieted, and there needs to be “plucked from the heart a rooted sorrow?” Why give physic to a man who only needs in-
  40. 40. 40 WARREN FELT EVANS THE MENTAL CURE struction and ideas? Says Dr. Taylor, “Diseases are perpetuated, if not produced, by causes over which mere chemical influences cannot be presumed to exercise any positive control. This fact may be, often is, tacitly acknowledged by the phy- sician, but he declines to investigate its relations, so as to be able to turn them to useful account. He is unwilling to acknowledge in practice, although he may admit confidentially, that the headache, the nervousness, the heart disease, the dyspeptic qualms which he is called upon to remedy, are only indications of a pe- culiar morbid state of the mind or of the emotional nature of the sufferer, which it becomes him to meet directly, rather than to torment his patient with an eternal round of palliatives. In these cases, every medical prescription must be totally ir- relevant (though written in the best Latin), unless it recognizes the operation of causes existing in a sphere quite beyond the reach of the most potent drug” He further observes, “The jests that used to be hurled at the defenceless head of the practitioner who dared to suggest that the thoughts, and feelings, and mental habits of the invalid might need rectifying as well as his bile and blood, are fast losing their point. We are all beginning to suspect that perhaps, after all, a dis- ease may not be the less a disease because its source happens to lie in an unruly imagination, or in excessive activity, or wrong modes of thought. And gradually — very slowly to be sure — yet really, we think people are waking up to the convic- tion that these intangible causes are not irremediable. They are beginning to see and understand that by this close union and cooperation of the material and im- material natures, remedial agents may possibly find access to either or both these avenues that otherwise could have no existence. We have faith to believe that the time is near at hand when the mental aspects and relations of disease will receive an amount of attention equal to that which has always been given to the pulse and the tongue, the temperature of the skin, and color and consistence of the excre- tions.” (Movement Cure, p. 388, 389.) The body is an organization of material substances, by which we mean the ar- rangement of its particles so as to form organs or instruments adapted to use. But unless the particles are self-moved, which no one but a disciple of Epicurus would argue, the mind must be the organizing force. The body is only the evolution of the mind, and the means of its external manifestation. The whole material universe is tile ultimation of the spiritual world. The spiritual realm is the animus mundi, the soul of the outward visible creation, and the latter exists from the former. If you ask where we locate the spirit-world? we answer, it is where our spirits are, for our inner nature belongs to it and is a part of it. The spirituaal world is the in- terior realm, and it is not seperated from this by spatial distance, but it is as near to this as our souls are to our bodies. It is in the center of the universe and in its circumference; it is in the Milky Way, and the fixed stars, and it is here now. The kingdom of heaven is within.
  41. 41. 41 WARREN FELT EVANS THE MENTAL CURE Jesus proclaimed the great truth that it was at hand, so near as to be witin our grasp. Spiritual substance is the soul of things, and the angel-world is interfused within this. But things become real, substantial, and living in proportion as they are interior. We may gain some idea of this by observing that all substances that can be perceived by the senses, have other substances more subtle within them. Thus all solids contain water in their interstices or pores, even those that seem the dryest. Suppose the globe we inhabit to be a solid sphere. It contains within and around it water. It is enveloped with aqueous vapor, that surrounds and penetrates it. This is distinct from the solid contents, but is contained within them and around them, and we may conoeive it to be a world by itself abstracted from the solid earth. In fact, nearly three-fourths of this earthy system is water. And it was taught by Thales more than two thousand years ago, that the earth was formed from the water. There may be truth in this. But water contains within it and around it, air enough to support the life of fishes, whose gills serve them for lungs where their blood is oxygenated. The atmosphere extends upward to the distance of forty-five miles and more. It penetrates the ocean, and may be viewed as a world or sphere, interior to the earthy solids and the aqueous element. But the atmosphere has three degrees. Within and around the air is the ether, whose vibrations, according to Euler, produce light, and the various phenomena of electricity. The ether contains within it the aura, which is not cognizable by the senses. This may be identical with or analogous to the odylic force discovered by the Baron Reichenbach. It may be the same as the animal spirits of the older physiologists, the nervous fluid, the medium through which mind acts upon mat- ter, as the will upon muscular fibre. It constitutes the boundary line between the natural and the spiritual world. Next to this, but discrete or distinct from it, is the spiritual world in its lowest or outermost degree. Thus in thought we may proceed through the three heavens, each within the other, until we come to the sun of the spiritual world, which is the first substance, and the sphere immediately or proximately surrounding the Lord, the central life. We may conceive of creation as going forth from Him in successive waves, and the various degrees may be represented to the eye by so many concentric circles. He is the living centre. Around this is what is called the sun of heaven. Further out- ward is the celestial heaven, then the spiritual heaven, then the ultimate or lowest heaven, then the world of spirits or the intermediate realm, and then the natural world in its various degrees. This is the outside circumference of being, where the